Why freemason hate islam

Pedro, regent prince, and Friar Habner, one of his counsellors. Pedro: All the citizens of this country are free in their actions Friar Habner. Friar Habner: They are dangerous, insidious, they act in the shadows…. Thenceforth, three sequences where Freemasonry appears are interspersed. Truly, this Masonic lodge is the one in which the then regent prince was initiated, in 2 nd August Figure 4 The Masonic meetings, filmed inside the Main Temple.

Above The Masonic meetings, filmed inside the Main Temple, helped the movie aesthetically, also giving it historical accuracy, nevertheless, it also reinforced the connection of Brazilian Freemasonry with the celebrations of the th Anniversary of the independence and the military government. Is in this moment that occurs, without an explicit narrative, the construction of an ambiguous role for the masonic group. Under those circumstances, it is significative that the next scene is the peak of the movie, the one in which Dom Pedro declares Brazilian independence.

In the picture, and hence the movie, Dom Pedro declares independence on the banks of Ipiranga river, in a gala uniform, mounted in a white horse. More than a silence, or a flawed script, the gap is backed by history. To interpret the nineteen seventies in Italy is a hard task to any historian.

Denying the climate of political dispute, or even civil war, Italy searched a normality that turned out inciting even more tension between the two political horizons that presented itself at the time. In the meantime, Italian Freemasonry also hinged in two currents, basically conservatives and liberals. Nevertheless, in the s, regular Freemasonry, in its majority, went down the political conservatism, and as well-known, a minority in the extreme right produced scandals that would burst in the following decade, like the one of the Masonic lodge Propaganda Due , the famous P2 It is in this context that director Mario Monicelli adapts the work of Vicenzo Cerami, Un Borghese Piccolo Piccolo , making of it a caustic portrait of the Italian petty bourgeoisie in its higher expression in the seventies: the public servants.

The movie tells the story of Giovanni Vivaldi 36 , a subservient civil servant of an Italian Social Security Institute. Vivaldi has an adoration for his boss, Dr. Spazioni 37 , and nurtures an equal esteem for his only child, an unremarkable boy who manages to graduate, with passable marks, as an accountant.

However, to do so, the boy needs to be approved in the dreaded public tender. Vivaldi seeks a way to put his son into the institute without the necessity of being approved in the public tender, and for that asks his beloved boss, Dr. Spazioni, who tells him that there is no other way, that times had changed, and that now everyone must go through the public selection.

Henceforth, a series of hilarious events take place, in which Giovanni Vivaldi instruct himself, through booklets, on Freemasonry. In due time, he goes to his initiation, but first we testify the conflict present in his mind, proving that even after the booklets, Freemasonry was still a slippery slope within his and the traditional society values. Figure 5 Before going to his initiation, Giovanni Vivaldi goes to the bathroom to ask God for forgiveness.

Above Before going to his initiation, Giovanni Vivaldi goes to the bathroom to ask God for forgiveness. Spazioni, that gives a memorable welcome speech in which, in a metalinguistic way, there is the very denial of the propelled masonic equality:. Spazioni: For the Freemasonry, every weak sentiment is cowardice. Every free will is a crime, remember that, Brother Mason Apprentice.

The symbol of the compass is clear, it draws a circle. You're now the smallest circle. But even you will become great, little by little. This doesn't mean you're inferior, no!

You're always a circle, as drawn by the compass. Thus, you're a brother, one like us. In this sense, Freemasonry is egalitarian. The great ones have great rights, you have them on a smaller scale. But those rights are yours! Is that clear? In short brother, you are welcome among us. Further, Dr. Spazioni gives Vivaldi the answer key to the test that his son will take. On their way to the test, they are crossed by bank robbers, a stray bullet hits Mario on the head, who dies instantly.

Forthwith, Giovanni Vivaldi stops being portraited as a quiet bourgeois to outlet his aggressiveness. Figure 6 Vivaldi is recaptioned by Dr. Despite his intentions when initiated, Vivaldi does not achieve any other privilege for being a Freemason. Emblematic is the scene in which he asks to a brother of his masonic lodge, who is responsible for the cemetery, to rush the burial of his son in a proper grave. Facing that news, Vivaldi and the other mason make what is supposed to be a masonic sign to each other with an air of quiet desperation.

Thus, it was shown that the masonic fraternity is maybe unachievable in a system that overlaps privileges. In other words, the movie depicts Freemasonry as a structure capable of soften the middle class so that they maintain the status quo, oddly using an institution that in the Italian past fought against oppression and inequality.

Ultimately, Giovanni Vivaldi is the archetypical bourgeois, offering a comic vision of the tragic dream of fraternity and belonging facing a capitalistic society in the twentieth century. More than reflect the presence of Freemasonry within society, these representations of the Craft in cinema built, and build, the perceptions that the public, and even Freemasons, have of Freemasonry. Historians, Freemasons and aficionados have lists and lists about movies in which Freemasonry is the theme, the back story or movies in which the fraternity is not more than mentioned.

The aim here was to briefly analyse three movies in which Freemasonry was serving some kind of purpose in states of exception. In the first one, Les Forces Occultes , Freemasonry is portraited as one element of the Jewish-communist conspiracy; the movie conveys the idea of a mischievous fraternity which recruits people to transform them in puppets of a bigger plan.

It suited perfectly the Nazi propaganda machine and its narrative of a world divided between good and evil. The movie reflects the dubious attitude of the regime towards Freemasonry, at the same time that the Freemasons would get closer to the regime, giving it support through manifestos endorsing the military and decorations to its main figures, 38 the regime was watching closely the masonic activities with apprehension as the repression archives show us.

Un Borghese piccolo piccolo , by its turn, represents the inverse of the previous ones. Instead of serving some purpose of the established regime, it promotes its very critics. The character of Giovanni Vivaldi embodied the Italian society in a comic way and exposes the inconsistences of Freemasonry with the crudeness of social criticism. Overall, it can be affirmed that more than a threat or guardians of any political structure, the Freemasons are useful to regimes, mainly states of exception; whether supporting it, or making a nice scapegoat, or even posing an imagined danger for what one holds sacred.

The magic of cinema helped, and still helps, to enhance those feelings by portraying Freemasonry in the most convenient apparel for the occasion, intentionally with a clear purpose or unintentionally, reverberating preconceived notions. However, it is undeniable that the popularised imagery related to Freemasonry is mostly derived from movies and series, at least for the generation interval between baby boomers and millennials.

The question opened to future historians, that will have the privilege of hindsight, is to evaluate if the - sometime tedious - reality, make its way over the colourful and convenient conspiracy theories. Agamben, Giorgio. By , they accounted for 70 percent of all Masons in Germany and numbered about 47, men. Thus, a German Jew had to apply to a Humanitarian Lodge if he wanted to have any chance of joining a German Masonic lodge.

In , the Humanitarian Lodges had 24, members, and less than 3, of these were Jews. Right-wing, conservative political leaders in Europe began to link Jews with Freemasons in the eighteenth century. Conservatives and Catholic clerics initially painted the Freemasons as hostile to religion and to the accepted aristocratic and clerical order. Since Masonic lodges were generally located in the larger cities of western Europe and England, where the majority of west European Jews lived, a rural distrust of an urban influence helped to cement the link between Jews and Freemasons.

Conservatives and clerics throughout Europe blamed the coming of the French Revolution as well as all of its excesses, in part, on perceptions of a liberal, anti-clerical, and anti-aristocratic philosophy of the Freemasons.

During the nineteenth century, both antisemites and those opposed to Freemasonry argued that Jews manipulated Masonic ideology and international connections for nefarious purposes.

They charged that Freemasons operated as front men for the Jews who preferred to remain inconspicuous and that the perceived Masonic belief in racial equality and human progress was a tool to serve Jewish interests, including the establishment of Jewish emancipation.

Among the most vociferous proponents of this thesis were conservatives in the Roman Catholic Church and members of the aristocracies in western and central Europe. French monarchists blamed the Jews and Freemasons for creating the Third Republic, where Jews enjoyed equal rights, aristocrats lost their special privileges, and the Catholic Church was, after , separated from the state. In , the notorious French antisemite, Edouard Drumont, lent his support to an anti-Masonic world congress in Italy.

In the United States, the influential and popular industrialist Henry Ford sponsored and supported the Protocols allegations.

After World War I , right-wing German nationalists and antisemites in Weimar Germany claimed that Jews and Freemasons had conspired to provoke and prolong the war in order to bleed and destroy the aristocratic Empires of Germany, Russia, and Austria and to install Jewish domination by establishing constitutional democracy or Bolshevism.

Antisemites continued to spread the idea that Jews would achieve world domination through Freemasonry. To this end he fights with all the tenacity innate in him for religious tolerance—and in Freemasonry, which has succumbed to him completely, he has an excellent instrument with which to fight for his aims and put them across. During his initiation rites, a Mason learns many secrets: such as the strange handshake that vouches for his Masonic status.

So Masonic rituals consist of secrets, wrapped in secrets, wrapped in secrets. Once the wrapping is removed, what is revealed are moral principles of utterly disarming banality. Be a nice fellow.

Learn more about the world. Remember that death puts things in perspective. The great secrets of Freemasonry are all motherhood and apple pie. Is that really all there is to it? Even many early Craftsmen were underwhelmed, and formed new versions of the brotherhood to protect proper secrets: like a cure for old age, or the formula for turning base metal into gold.

Others sought to fill the secrecy void with utopian politics: both the Illuminati of Bavaria and the Charcoal Burners of Italy were variants of Masonry that offered initiation into a revolutionary plan. They were all missing the point. Masonic secrecy is not a way of hiding anything at all.

It is the wrapping, and not what it contains, that is key. Secrecy is a way of enveloping bonds of fellowship in solemnity and sacredness. Born during the Enlightenment, when the grip of religious orthodoxy on private and public life was beginning to be relaxed, Freemasonry offered a passage to a more secular world. It was a half-way house: its secrecy made it like a religion, without containing any dangerous theological ideas.

The first Freemasons could hardly have predicted the global shaggy dog story of success and notoriety that they would generate. The lesson of their fascinating history is simple: make yourself misunderstood.